The four volumes of Neil Ker's Medieval Manuscripts in British Libraries were published by Oxford University Press between 1969 and 1992. They comprise a catalogue of about 3,000 manuscripts in Latin and Western European vernaculars in hitherto uncatalogued or inadequately catalogued institutional collections in the United Kingdom and form a major research tool for humanist scholars. The index volume, produced under the direction of A. G. Watson, a former pupil of Ker's and now his literary executor, and I. C. Cunningham, (...) formerly Keeper of Manuscripts in the National Library of Scotland, provides a variety of indexes, including authors/titles; owners; geographical origins and dates of manuscripts; vernacular manuscripts; Latin and vernacular incipits; manuscripts cited; repertories cited; and iconography. There are also lists of recent accessions to libraries and of manuscripts that have migrated from one institution to another. (shrink)

New Blackfriars, Volume 103, Issue 1103, Page 128-143, January 2022.

Classical logic has been attacked by adherents of rival, anti-realist logical systems: Ian Rumfitt comes to its defence. He considers the nature of logic, and how to arbitrate between different logics. He argues that classical logic may dispense with the principle of bivalence, and may thus be liberated from the dead hand of classical semantics.

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family circa 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-five dialogues developing Socrates' dialectic method and composed with great stylistic virtuosity, together with (...) the Apology and thirteen letters. The four works in this volume recount the circumstances of Socrates' trial and execution in 399 BC. In Euthyphro, set in the weeks before the trial, Socrates and Euthyphro attempt to define holiness. In Apology, Socrates answers his accusers at trial and unapologetically defends his philosophical career. In Crito, a discussion of justice and injustice explains Socrates' refusal of Crito's offer to finance his escape from prison. And in Phaedo, Socrates discusses the concept of an afterlife and offers arguments for the immortality of the soul. This edition, which replaces the original Loeb edition by Harold North Fowler, offers text, translation, and annotation that are fully current with modern scholarship." -- Publisher's description. (shrink)

In this paper, I address the question of whether it is ever permissible to grant a request for physician-aid-in-dying (PAD) from an individual suffering from treatment-resistant depression. I assume for the sake of argument that PAD is sometimes permissible. There are three requirements for PAD: suffering, prognosis, and competence. First, an individual must be suffering from an illness or injury which is sufficient to cause serious, ongoing hardship. Second, one must have exhausted effective treatment options, and one’s prospects for recovery (...) must be poor. Third, the individual must be judged competent to request PAD. I argue that many cases of treatment-resistant depression meet the first two requirements. Thus, the key question concerns the third. I consider four features of depression that might compromise a person’s decision-making capacity. Ultimately, I conclude that PAD requests from depressed patients can be permissibly granted in some circumstances. (shrink)

This discussion paper continues the debate over risk‐related standards of mental competence which appears in Bioethics 5. Dan Brock there defends an approach to mental competence in patients which defines it as being relative to differing standards, more or less rigorous depending on the degree of risk involved in proposed treatments. But Mark Wicclair raises a problem for this approach: if significantly different levels of risk attach, respectively, to accepting and refusing the same treatment, then it is possible, on this (...) account, for a patient to be considered competent to accept, but not refuse, the treatment, or vice versa. I argue that this puzzle does not constitute a genuine problem for a risk‐related standard. To this end I focus on the situation where, of two mutually exclusive options, one is riskier, but offering more pronounced benefit, while the other is safer, but offering less benefit. I argue for this proposition: it can take far less insight to know that the safe option is good than to know that the risky option is better. Now say one is actually informed enough to know that the safe option is good, but not enough to know whether the risky option is better; in such a case one is competent to say yes to that first option (the safe one), but not to say yes to the other. (I argue in passing that Pascal's Wager can be interpreted as having precisely this deliberative structure.) I thus conclude that cases do indeed exist where one can be competent to say yes but not no, or vice versa; and that it is thus not an anomaly in the risk‐related standard that it entails the existence of such cases. (shrink)

Arguments strong enough to justify skeptical theism will be strong enough to justify the position that every claim about God is empirically unfalsifiable. This fact is problematic because that position licenses further arguments which are clearly unreasonable, but which the skeptical theist cannot consistently accept as such. Avoiding this result while still achieving the theoretical objectives looked for in skeptical theism appears to demand an impossibly nuanced position.

How to draw the line between depression-as-disorder and non-pathological depressive symptoms continues to be a contested issue in psychiatry. Relatively few philosophers have waded into this debate, but the tools of philosophical analysis are quite relevant to it. In this paper, I defend a particular answer to this question, the Contextual approach.On this view, depression is a disorder if and only if it is a disproportionate response to a justifying cause or else is unconnected to any justifying cause. I present (...) four objections to this approach and then defend it from them. Along the way, I explain why it matters whether we get this question right. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Henry Newman and the Development of Doctrine: Encountering Change, Looking for Continuity by Stephen MorganReinhard HütterJohn Henry Newman and the Development of Doctrine: Encountering Change, Looking for Continuity by Stephen Morgan. Foreword by Ian Ker (Washington, DC: Catholic University of America Press, 2021), xvi + 315 pp.St. John Henry Newman was controversial during much of his lifetime—as an Anglican as well as a Catholic. Nothing has changed (...) since. There has been an eagerness to silence his voice, and with it the challenge of his theological insights then, and there is such an eagerness to do so also now—in ways more or less subtle. There are historians whose chosen object of study happens to be the Victorian Newman in the Victorian age and who take the immanent frame they tacitly presuppose as normative horizon and their assumed attitude of scientific detachment as indispensable precondition for historical objectivity, and who dismiss all interpretations of Newman that happen to display signs of substantive agreement with his insights and tenets as "Newman hagiographies" lacking the allegedly requisite scientific distance from their object of investigation. This principle of critical detachment would, of course, entail that Platonists are disqualified from investigating reliably Plato's thought, and the same would obtain presumably for Aristotelians regarding Aristotle, for Thomists regarding Thomas Aquinas, for Marxists regarding Karl Marx, for Foucaultians regarding Foucault, and so on and so forth—and last but not least, for historians committed to the immanent frame and historicist tenets regarding their interpretations of Troeltsch and Mannheim. Such an assumption, when consistently applied, carries itself, of course, sooner or later ad absurdum, but the derogatory denomination "Newman hagiography" survives and is conveniently attachable to whatever interpretation one likes to disqualify as scholarly serious and academically reputable work on Newman. Next to the "unmaskers" of "Newman hagiographies" there are those Newman scholars of a primarily evangelical and Anglican provenance eager to demonstrate that Newman's self-characterization, primarily [End Page 1335] in his Apologia Pro Vita Sua, is at best an ex post facto retro-projection, and hence an inherently unreliable, if not an intentional, re-composition of his intellectual past meant to be deceptive and hence bordering on the mendacious—in short, a renewal of Kingsley's charge. Things are not necessarily better on the Catholic side—since Orestes Brownson's attack, there continue notions, popular among Catholic traditionalists as well as Lefebvrists, that Newman's theory of the development of doctrine, if not outright modernist, is at best crypto-modernist, a view sadly encouraged by Catholic neo-modernists who instrumentalize Newman's account as a justification for interpreting "change" as an interminable but allegedly unavoidable sequence of ruptures and "development" as the intentional activity of progressive developers of doctrine establishing an ongoing praxis of pre-projected desired transmutations of faith, doctrine, and practice.It takes so-called "Newman hagiographers" to set the record straight and to save Newman's ongoingly pertinent and indeed salutary insights from multiple distortions and instrumentalizations, let alone attempts of effectively silencing Newman by way of a more or less subtle character assassination. It requires painstaking archival work and a close, careful, and comprehensive reading of Newman's published letters, diary entries, and works (in their original unrevised versions) as well as letters and works of his interlocutors and collaborators in the Oxford Movement to set the record straight, to unearth Newman's authentic voice, and first and foremost, to acquit him of the charge of systematic disingenuity, if not duplicity, in putting together his own account of the development of his religious opinions.John Henry Newman and the Development of Doctrine comprises, next to an introduction and a conclusion, four substantive chapters of about equal length: the first covering the years up to 1833, with a focus on Newman's first monograph, The Arians of the Fourth Century; the second considering the period from 1833 to 1838, with a focus on the Oxford Movement, the Tracts for the Times, and the Via Media; the third covering the period from 1839 to 1842, with a focus on Tract 90 and its aftermath; the fourth and final chapter advancing close... (shrink)

The local food movement has been touted by some as a profoundly effective way to make our food system become more healthy, just, and sustainable. Others have criticized the movement as being less a challenge to the status quo and more an easily co-opted support offering just another set of choices for affluent consumers. In this paper, we analyze three distinct sub-movements within the local food movement, the individual-focused sub-movement, the systems-focused sub-movement, and the community-focused sub-movement. These movements can be (...) combined within any particular campaign or within the goals of any particular organization or individual activist, but they are nevertheless quite different from each other, and come out of different conceptualizations of what food, people, and locality are. We argue that most of the critiques leveled against local food are actually directed against the individual-focused sub-movement, which is most compatible with the current industrial food system, and perhaps not surprisingly receives the most mainstream attention. Further, we argue that while each movement has its own strengths and weaknesses, it is the community-focused sub-movement that has the most potential to radically transform the global food system. (shrink)

He concludes with an assessment of democracy's strengths and limitations as the font of political legitimacy. The book offers a lucid and accessible introduction to urgent ongoing conversations about the sources of political allegiance.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:An Evangelical Adrift: The Making of John Henry Newman's Theology by Geertjan ZuijdwegtReinhard HütterAn Evangelical Adrift: The Making of John Henry Newman's Theology by Geertjan Zuijdwegt (Washington, DC: The Catholic University of America Press, 2022), xii + 365pp.What do we know of St. John Henry Newman's life, thought, and theological development before 1833, the year in which the Oxford Movement or Tractarian Movement was launched by Newman, John (...) Keble, and Richard Hurrell Froude? Newman, in his rightly famous and indispensable Apologia Pro Vita Sua, covers this period in one brief chapter offering at best a rough outline and some central signposts. A more nuanced and somewhat more expansive picture is emerging in Newman's Autobiographical Writings, published posthumously in 1956. Wilfrid Ward, in the two immense volumes of his 1912 Newman biography, dedicates one single chapter entitled "Life in the Church of England (1801–1845)" to the first forty-four years of Newman's life, and of those fifty-four pages, only thirty cover the time from Newman's birth in 1801 to the signal year 1833. Ian Ker, in his 1988 biography, arguably still the normative and unsurpassed scholarly Newman biography, acknowledged as such by admirers and critics alike, dedicates one chapter of fifty-three pages to the same time period. Finally, Geertjan Zuijdwegt, in his very well written and equally well-researched and well-argued monograph of 344 pages, offers a detailed and nuanced account of Newman's theological development from his teenage conversion to Calvinist Evangelicalism up to and including the beginnings of the Tractarian Movement from 1833 to 1835. One must go back to Maisie Ward's lovely portrait, Young Mr. Newman, from 1948, to find a book that covers roughly the same territory. Ward's captivating biographical portrait and Zuijdwegt's meticulously researched theological biography may be read with great benefit as mutually enlightening and complementary accounts—at least in the eyes of this reader. The latter's new work is, however, a commendable and indeed indispensable achievement of its own. For one, what lies between Ward's portrait of the young Newman and Zuijdwegt's reconstruction of Newman's [End Page 1097] early intellectual and theological development is Frank M. Turner's 2002 John Henry Newman: The Challenge to Evangelical Religion, a 750-page ad hominem attack on Newman's person and character, not only making Evangelicalism (and not theological and political liberalism) the alleged primary if not sole object of the post-Evangelical Newman's Tractarian and post-Tractarian, Catholic polemic, but also insinuating alongside in so many ways that Newman was dishonest about his work and thought, that he cared deeply for money or the security of a "living," that he was a closeted and repressed homosexual, and that he was lying about his conversion experiences—charges advanced by Charles Kingsley and other contemporaries of Newman's day and age and debunked—now warmed up und recycled under the guise of what pretended to be a massive scholarly study of intellectual history published by an Ivy League university press. Much ink has been spilled by Newman scholars in the years since Turner's book appeared to set the record straight, while others thought the time was ripe to form a "Turner school" of critical, iconoclastic Newman scholarship. Unsurprisingly, since 2002, there has been no dull moment in the small world of Newman scholarship, now divided between two well-defined camps, with "iconographers" (so called by the iconoclasts) on one side, and on the other those who aim at advancing a hard-nosed form of critical, detached historical Newman scholarship that at points has a hard time identifying the fine line between historical criticism and barely camouflaged detraction.Zuijdwegt's book is a considerable achievement first and foremost simply because he escapes to a commendably high degree, albeit not completely, the trench warfare between the warring camps of Newman scholarship. His unavoidable engagement with Turner's work is judicious, balanced, and overall, in a measured way, critical. He is far more frequently disagreeing with Turner's interpretation than agreeing with a limited number of interpretive points about Newman's early... (shrink)

The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what it (...) gets right and what it gets wrong. I develop a solution that retains the benefits of his proposal while addressing its defects. The result is a significant advancement in our understanding of Hume’s theory of justice. (shrink)

Food Sovereignty is a vibrant discourse in academic and activist circles, yet despite the many shared characteristics between issues surrounding food and public health, the two are often analysed in separate frameworks and the insights from Food Sovereignty are not sufficiently brought to bear on the problems in the public health discourse. In this paper, I will introduce the concept of 'self-organised community viability' as a way to link food and health, and to argue that what I call the 'Health (...) Security' paradigm requires a 'Health Sovereignty' response modelled on Food Sovereignty. (shrink)

One serious harm facing communities in the Anthropocene is epistemic loss. This is increasingly recognized as a harm in international policy discourses around adaptation to climate change. Epistemic loss is typically conceived of as the loss of a corpus of knowledge, or less commonly, as the further loss of epistemic methodologies. In what follows, I argue that epistemic loss also can involve the loss of epistemic self-determination, and that this framework can help to usefully examine adaptation policies.

This paper concerns the attempt to formulate an empirical version of the problem of evil, and the attempt to counter this version by what is known as ‘sceptical theism’. My concern is to assess what is actually achieved in these attempts. To this end I consider the debate between them against the backdrop of William Rowe's distinction between expanded standard theism and restricted standard theism (which I label E and R respectively). My claim is that the empirical version significantly fails (...) to challenge E in the way that a workable logical version would; and that sceptical theism significantly fails to defend R in the way that a workable theodicy would. My conclusion is that sceptical theism and the empirical argument play a significantly more limited role in the debate over evil than the arguments they are supposed to replace. (Published Online August 11 2004). (shrink)

Despite US policy documents which recommend that in areas of environmental risk, interaction between scientific experts and the public move beyond the so-called “Decide, Announce, and Defend model,” many current public involvement policies still do not guarantee meaningful public participation. In response to this problem, various attempts have been made to define what counts as sufficient or meaningful participation and free informed consent from those affected. Though defining “meaningfulness” is a complex task, this paper explores one under-examined dimension that concerns (...) the relationship between consent and the idea that citizens should be sufficiently informed: epistemic capacity. This paper will look at some of the work on meaningful participation and consent, give a definition of epistemic capacity, and argue that only a community with sufficient epistemic capacity can have the understanding and competence to give informed enough consent and thus participate meaningfully. (shrink)

Drawing out the 'unwritten' book on music from which Deleuze left many clues, but no manuscript, the essays in this volume explore what he said and thought about music and how music informed his thinking.

As a result of the stress of responding to the COVID-19 pandemic, nurses, doctors, and other healthcare workers have been expressing a great deal of frustration and anger, sometimes directed at patients who have chosen not to get vaccinated. This paper examines the moral status of such anger in light of philosophical treatments of anger's purpose, benefits, and drawbacks. A theory of appropriate anger is sketched, after which healthcare workers’ anger toward perceived patient wrongdoing is assessed in light of philosophical (...) considerations for and against anger. Ultimately, it is argued that it would be better for nurses and doctors not to experience this kind of anger, and this conclusion is used to motivate a moral case for additional support for overtaxed healthcare workers. (shrink)

This paper applies concepts Deleuze developed in his ‘Postscript on the Societies of Control’, especially those relating to modulatory power, dividuation and control, to aspects of Australian schooling to explore how this transition is manifesting itself. Two modulatory machines of assessment, NAPLAN and My Schools, are examined as a means to better understand how the disciplinary institution is changing as a result of modulation. This transition from discipline to modulation is visible in the declining importance of the disciplinary teacher–student relationship (...) as a measure of the success of the educative process. The transition occurs through seduction because that which purports to measure classroom quality is in fact a serpent of modulation that produces simulacra of the disciplinary classroom. The effect is to sever what happens in the disciplinary space from its representations in a luminiferous ether that overlays the classroom. (shrink)

This is an excellent textbook on classical social theory, concentrating on the founding thinkers of sociology - Marx, Weber, Durkheim, and Simmel - and written in an accessible and engaging style. It will become a key text allowing students to assess the enduring significance of these writers in our epoch of major social change, and will be essential reading on classical social theory, sociological theory, and introduction to sociology courses.

Sustainability is commonly recognized as an important goal, but there is little agreement on what sustainability is, or what it requires. This paper looks at some common approaches to sustainability, and while acknowledging the ways in which they are useful, points out an important lacuna: that for something to be sustainable, people must be willing to work to sustain it. The paper presents a framework for thinking about and assessing sustainability which highlights people working to sustain. It also briefly discusses (...) Integrated Water Resource Management and the example of the California Water Plan to explore what such a perspective brings that is overlooked in other approaches, and how this approach might be pursued. Ultimately, this framework argues that a system can only be described as sustainable if people’s work to sustain the system is biophysically possible, socially possible, and if people would freely choose to do the sustaining work. -/- Read More: http://ascelibrary.org.proxy1.cl.msu.edu/doi/abs/10.1061/%28ASCE%29WR.1943-5452.0000526. (shrink)

Research on mental health and illness presents a variety of unique ethical challenges. This article argues that institutional review boards (IRBs) can improve their reviews of such research by including the perspectives of individuals with the condition under study either as members of the IRB or as consultants thereto. Several reasons for including the perspectives of these individuals are advanced, with the discussion organized around a hypothetical case study involving the assessment of a novel talk-therapy modality. Having made this case, (...) the article goes on to explain how to implement the idea by building on a recent proposal by Rebecca Dresser, who argues in a number of publications for the inclusion of former research participants in the IRB review process. Finally, concerns about protecting reviewer and consultant confidentiality are addressed. (shrink)

This paper argues that it is problematic for the future of Deleuze studies that it is difficult if not impossible to answer the question ‘what is the right thing to do?’ from a Deleuzian perspective. It then argues that one of the key reasons Deleuze studies has made limited progress in this area is its over-emphasis on desire and the corresponding tendency to extrapolate ‘ought’ from ‘is’, which as Hume showed is a category mistake. It proposes that to develop a (...) workable ethical discourse from Deleuze's work we need to rethink how we read his work and approach it afresh. (shrink)

Though the Earth, and all inferior Creatures be common to all Men, yet every Man has a Property in his own Person. This no Body has any Right to but himself. The Labour of his Body, and the Work of his hands, we may say, are properly his. Whatsoever then he removes out of the State that Nature hath provided, and left it in, he hath mixed his Labour with, and joyned it to something that is his own, and thereby (...) makes it his Property. It being by him removed from the common state Nature placed it in, hath by his labour something annexed to it, that excludes the common right of other Men. For this Labour being the unquestionable Property of the Labourer, no Man but he can have a right to what that is once joyned to, at least where there is enough, and as good left in common for others. John Locke, Second Treatise of Government, section 27. (shrink)

Recent changes to the Common Rule have helped reduce regulatory burden on researchers conducting minimal risk research. However, in this paper, I propose a way of minimizing burden further within the existing confines of the current regulations. I focus my discussion on the newly created “benign behavioral interventions” category of exempt research, arguing that this exemption from the federal regulations governing research with human subjects should be more expansively interpreted by the Secretary's Advisory Committee on Human Research Protections (SACHRP) than (...) is currently the case. Specifically, I argue against the restriction, advocated by SACHRP, that the exemption exclude “physical (bodily) tasks” unless they are “incidental to the behavioral intervention.” This restriction, I argue, is problematically vague and does no significant moral work. Acceptance of my proposed reinterpretation of “benign behavioral interventions” would, I hope, result in a significant reduction in regulatory burden for minimal risk research. (shrink)

Biopower is a prominent force in mental health, with psychiatry having a strong influential grasp across the areas of definition of mental disorders, diagnosis, care, treatment, and legislation. One area that impacts upon the everyday lives of community mental health service users is treatment, largely dominated by medication. This paper will explore biopower in relation to the practices and management of mental health service users’ medication regimens. Michel Foucault’s insistence in his later work that power is the product of bodily (...) forces will be drawn upon in highlighting the importance of undertaking analysis of medication regimens. Taking examples from a project focused on service user experience, the concept of ‘somatic enactment’ is suggested as a means through which to open up biopower to the localised concerns of service users with regard to the issue of managing one’s body on a day to day basis, as affected by medication. In doing so, the author seeks to move towards a notion of biopower that does not only work on a ‘top down’ manner, and in which processes of embodied subjectification can be illuminated, without recourse to a straightforward power-resistance framework. (shrink)

This paper develops an approach to analysing the importance of anticipations of the future on present actions in the lives of mental health service users, for whom sensing stability in the future is important as part of the recovery process. The work of Henri Bergson and Alfred North Whitehead is drawn upon to argue that temporality is understood spatially, and that past and future experience only exist in relation to their shaping of present activity. This process is produced spatially rather (...) than chronologically. Drawing on empirical work with community mental health service users the paper focuses on the home space as a key site for organising space in anticipation of future life. This involves analysing accounts of home making in which we see the role of anticipatory futures in the ordering of domestic space. The paper concludes by arguing that home spaces are a key site related to ongoing psychological well being, and that analysis of such spaces is important in terms of highlighting practices through which service users attempt to ‘make the future’. . (shrink)

The view that pleasure's value might be merely instrumental has not received much support from philosophers. Indeed, few things seem more clearly to be of intrinsic value than pleasure. However, Matthew Pianalto has provided a sophisticated defense of the purely instrumental view. In this paper I respond to Pianalto's argument. I defend it from some recent criticism, while nevertheless ultimately concluding that it fails.